2:17 Solomon took a census 3 of all the male resident foreigners in the land of Israel, after the census his father David had taken. There were 153,600 in all.
3:1 Solomon began building the Lord’s temple in Jerusalem 4 on Mount Moriah, where the Lord had appeared to his father David. This was the place that David prepared at the threshing floor of Ornan 5 the Jebusite.
3:15 In front of the temple he made two pillars which had a combined length 6 of 52½ feet, 7 with each having a plated capital seven and one-half feet high. 8
12:9 King Shishak of Egypt attacked Jerusalem and took away the treasures of the Lord’s temple and of the royal palace; he took everything, including the gold shields that Solomon had made.
15:16 King Asa also removed Maacah his grandmother 30 from her position as queen mother 31 because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and crushed and burned it in the Kidron Valley.
22:1 The residents of Jerusalem 41 made his youngest son Ahaziah king in his place, for the raiding party that invaded the city with the Arabs had killed all the older sons. 42 So Ahaziah son of Jehoram became king of Judah.
22:7 God brought about Ahaziah’s downfall through his visit to Joram. 43 When Ahaziah 44 arrived, he went out with Joram to meet Jehu son of Nimshi, whom the Lord had commissioned 45 to wipe out Ahab’s family. 46
26:11 Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official.
29:15 They assembled their brothers and consecrated themselves. Then they went in to purify the Lord’s temple, just as the king had ordered, in accordance with the word 63 of the Lord.
33:15 He removed the foreign gods and images from the Lord’s temple and all the altars he had built on the hill of the Lord’s temple and in Jerusalem; he threw them outside the city.
35:20 After Josiah had done all this for the temple, 71 King Necho of Egypt marched up to do battle at Carchemish on the Euphrates River. 72 Josiah marched out to oppose him.
1 tn Or “high place.”
2 tn Heb “the tent of meeting of God.”
3 tn Heb “counted.”
4 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
5 tn In 2 Sam 24:16 this individual is called אֲרַוְנָא (“Aravna”; traditionally “Araunah”). The form of the name found here also occurs in 1 Chr 21:15; 18-28.
6 sn The figure given here appears to refer to the combined length of both pillars (perhaps when laid end-to-end on the ground prior to being set up; cf. v. 17); the figure given for the height of the pillars in 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21 is half this (i.e., eighteen cubits).
7 tc The Syriac reads “eighteen cubits” (twenty-seven feet). This apparently reflects an attempt at harmonization with 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21.
8 tn Heb “and he made before the house two pillars, thirty-five cubits [in] length, and the plated capital which was on its top [was] five cubits.” The significance of the measure “thirty-five cubits” (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the “length” of the pillars is uncertain. According to 1 Kgs 7:15, each pillar was eighteen cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up.
9 tn Heb “ten every cubit.”
10 tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”
11 sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
12 tn Heb “in Horeb where.”
13 tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.
14 tn The words “they left” are supplied in the translation for stylistic reasons.
15 tn Heb “good of heart.”
16 tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.
17 tn Heb “tracks.” The parallel text in 1 Kgs 10:12 has a different term whose meaning is uncertain: “supports,” perhaps “banisters” or “parapets.”
18 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
19 tn Heb “there was not seen like these formerly in the land of Judah.”
20 tc The parallel text of 1 Kgs 10:19 has instead “and the back of it was rounded on top.”
21 tn Heb “[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.”
22 tn Heb “for ships belonging to the king were going [to] Tarshish with the servants of Huram.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
23 tn Heb “servants.”
24 tn Heb “the fleet of Tarshish [ships].”
25 tn Heb “the ships of Tarshish came carrying.”
26 tn The meaning of this word is unclear; some suggest it refers to “baboons.” NEB has “monkeys,” NASB, NRSV “peacocks,” and NIV “baboons.”
27 tn Heb “because this turn of events was from God.”
28 tn Heb “so that the
29 sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
30 tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.
31 tn The Hebrew term גְּבִירָה (gÿvirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.
32 tn Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”
33 tn Heb “and he built with them.”
34 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
35 tn Heb “and they burned for him a large fire, very great.”
36 tn Or perhaps, “governors.”
37 tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”
38 tn Heb “in the eyes of.”
39 tn Heb “and it was to days from days, and about the time of the going out of the end for the days, two, his intestines came out with his illness and he died in severe illness.”
40 tn Heb “and his people did not make for him a fire, like the fire of his fathers.”
41 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
42 tn Heb “for all the older [ones] the raiding party that came with the Arabs to the camp had killed.”
43 tn Heb “From God was the downfall of Ahaziah by going to Joram.”
44 tn Heb “he”; the referent (Ahaziah) has been specified in the translation for clarity.
45 tn Heb “anointed.”
46 tn Heb “to cut off the house of Ahab.”
47 tn Heb “did not remember.”
48 tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.
49 tn Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.
50 tn Heb “and seek [ – ].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.
51 tn Heb “Shephelah.”
52 tn Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.
53 tn Heb “for a lover of the ground he [was].”
54 tn Heb “turned toward.”
55 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
56 tn Heb “lay down with his fathers.”
57 tn Heb “fathers.”
58 tn Heb “a field of burial.”
59 tn Heb “for they said, ‘He had a skin disease.’”
60 tn Heb “he did what was proper in the eyes of the
61 tn Heb “except he did not enter the house of the
62 tn Heb “Shephelah.”
63 tn Heb “words” (plural).
64 tn Heb “said.”
65 tn Heb “were over the slaughter of.”
66 tn Heb “of everyone not pure to consecrate to the
67 tn The phrase כָל צְבָא הֲַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
68 tn Or “served.”
69 tn Heb “misled Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.
70 tn Heb “of the houses that the kings of Judah had destroyed.”
71 tn Heb “After all this, [by] which Josiah prepared the temple.”
72 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
73 tn Heb “and Josiah did not turn his face from him.”
74 tn Heb “listen to.”
75 map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
76 tn Or “made him swear an oath.”
77 tn Heb “and he stiffened his neck and strengthened his heart from returning.”
78 tn Heb “like the abominable practices of the nations.”